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The fourth, fifth and sixth degrees


Fourth Degree grade papers

The papers of the 4th degree are based on the Sothis Weirdglow publication 'Characteristics of Kaula
Knowledge' by Matsyendranath.

Familiarity and regular practice of the material of the first three degrees should have given you a sound
grounding in the basic principles of Natha magick. From the 4th degree on, the member is given a large
degree of autonomy in the arrangement and working of the grades.

This paper is really a commentary on and an expansion of the Kaulajnananirnaya. The actual working you
have to devise for yourself.

The following practices are dealt with in this text:

1. Purifying of the body by meditation on the fire at the end of time. (Chapter 1) See the 2nd degree
supplementary on the Five Academies for more details.

2. The three lights (Chapter 2). These are one with Iccha, Jnana and Kriya.

3. Awareness of the body (Chapter 2). Enjoyment is below and liberation above.

4. Worship of the mental lingam. (Chapter 3) This is a very inner method. Outer worship of the lingam is a
way of helping you to wake up. The real sacrifice should be an inner one. This chapter describes eight
flowers to offer to this inner lingam. These flowers have to blossom in everyday life. Non harmfulness is
another way of describing the attitude of a person. If something needs to be destroyed it should be done
quickly and with dispassion. Innocent creatures should not be harmed in any way. See Dadaji's Organon for
an expansion of this point.

Sense restraint implies an awareness of the five impressions and the observation of their effects on one's
psycho-physiological processes rather than identifying with them. It never means the suppression of the
senses. Ordinary conditioning accomplishes this and that's not what you want.

Generosity is the inevitable result of the realisation that one owns nothing and is an obvious antidote to the
attachment klesha.

Right disposition is clear thinking. All our actions, words and deeds are to be positive and intended to
produce good results.

Compassion means the ability to step into the shoes of an embodied being. This comes from the realisation
that people are fettered and that's what makes them pashus. Actions and responses stem from ignorance
and immersion in Samsara.

Freedom from cruelty is concomitant with compassion and non harmfulness.

Meditation is both active and passive. The latter involves sitting quietly observing the flow of the Shaktis in
one's makeup. The former means alertness and a minute examination of what is happening around you.

Knowledge is the Kaula Nath knowledge of the patterns that cause fettering and the whole complex of triple

5) Creation of the Kula Pinda. (Chapter 4) Energy is to be observed and allowed to take its natural or Sahaja
6) Entering into another's body. (Purapravesha, Chapter 4) This process is difficult to describe. It involves
the concentration in one's own pinda of the bioenergetic life force as withdrawing from the limbs and
extremities and coming to reside in one of the three centres. A practical example might be telepathy by
which we do not mean a vague presentiment but an actual oneness with another person's being. An identity
occurs with the other.

6a) Binding another's energy. By concentrating and oneness with the Shakti of another person it is possible
to achieve the same effect as should be known by work in your Umbra Zonule.

Rite of passage into the second order

The following questions must be answered in full and illustrated where appropriate with extracts from your
own diary. NB There are no right answers, except to question seven.
1 After studying the first three degrees of AMOOKOS, state in your opinion the major characteristics
of the fourth degree.
2 To what purpose did you adapt the mnemomics system of the first and second degrees and what
has your use of them told you about the association of thought?
3 What were your results when meditating on Moon, Sun and Fire in yourself?
4 What is the real nature of the body yantra?
5 State your results and observations from six month's practice of the five academies.
6 State your conclusions as to the possibility of accurate observation of astrological factors in other
people, from your own experience.
7 Provide an SZ chart for someone born 5pm, 3rd of June 1954, with an interpretation. (Not more
than 1200 words in length).
8 Give insights into the meaning of the mahazonule rite, the seven maharajnis, and the diagrams on
pp 13 and 19 of the third degree main paper.
9 Interpret the symbolism of Vishnu as shown on the attached picture.
10 Summarise in 1000 words the purpose and function of the first three degrees of AMOOKOS.

Administration of Encampments
Issued from the Grand Lodge
Only for the sight of members of the Middle Temple
Historical Outline
1 His Holiness, Shri Mahendranath (Dadaji), 23rd Adiguru of the Adinath sampradaya, received the
parampara (power of Nath succession) from his gurudev, the 22nd Adiguru, H.H. Shri Lokanatha Avadhuta
of Uttarkashi.
2 In 1978, Shri Lokanatha Maharaj received the parampara from the 23rd Adiguru with instructions
and a charter printed in the main booklet of the First Degree.
3 As grand master of AMOOKOS, and in consultation with Dadaji, Lokanath formed the consistory
council, made up of members 7th degree and above.
4 The CC, in close consultation with Dadaji, emanated from its core a set of preliminary grade papers
and a grade structure in three orders, together with a proposal to make the 5th degree a grade in which an
initiate holds a zonule or encampment working the first three degrees of AMOOKOS under charter.
5 The grand lodge was designated Londinium Shambhala 1 and it was decided to add the suffix
Shambhala to suitable lodges, encampments and zonules.
Holding of zonules
1 Being a zonule holder implies the expansion of AMOOKOS and the formation of a local encampment
complete with charter, any necessary regalia, etc.
2 The zonule holder, hereafter referred to as ZH, is chartered by the grand lodge to organise such an
encampment, involving making AMOOKOS known to those who wish for it, the interview and assessment of
candidates, their initiation and guidance through the grades.
3 The ZH should give applicants a copy of the synopsis, an application form and a copy of the other
introductory papers. When the signed and completed form has been received, the ZH should add her or his
own comments and assessment of the candidate's suitability and forward a copy of it to the grand lodge. If
the candidate is, in your view, suitable, she or he may be initiated.
4 The ZH should make available the First Grade Papers in the form of photocopies, for which the
candidate must be charged at cost only.
1 These should be held once monthly. Choose a date which suits most of the members.
2 Meetings may be opened with the Mahazonule Rite. There should be some practical work and a
period of time for discussion, ending with an informal period.
3 Someone should be appointed to record the date of the meeting, the type of work done, members
present etc. This forms the magical diary of the zonule.
4 The charter of the ZH should be present at every meeting, as part of the records of the
Advancement of members
1 This is at your discretion. Inform grand lodge of advancements. Keep a membership scroll with up
to date information as part of the zonule record.
2 As a guide, only advance people who in your view and assessment have thoroughly done the work
of the appropriate degree.
3 The first degree member should spend not less than three months in that grade; the second degree
member not less than six months; the third degree member nine months. The hiatus degree between the
outer and the middle temple should last not longer than six months.
4 Any candidate for the middle temple has to produce an original thesis based on one of the sub-
groups and answer the ten questions successfully. The original thesis becomes part of the archives of
AMOOKOS and a copy should be sent to grand lodge.
1 The ritual proper is in Sinistroversus.
2 Candidate and guide must be naked. The candidate should wear no jewellery and should have
bathed beforehand.
3 Candidates must give dakshina or a gift to ZH at the time of initiation. The ZH should only mention
this if the candidate is too insensitive to give of her or his own accord.
Order discipline
A member of AMOOKOS may be suspended only by a ZH of the fifth degree or above. The individual must
be informed that she/he may appeal to grand lodge. If this option is taken, the ZH should forward an
account of the circumstances to grand lodge. As this is a serious step to take and as grand lodge trusts the
ZH, suspension should only take place as a last resort.
Organisation of finances
1 To simplify financial transactions between the grand lodge in Britain and the individual zonule, the
ZH should open an account allowing easy transfer of monies internationally.
2 The ZH should keep a rigorous record of all fees received, etc.
3 ZHs are responsible for the administration of grade papers, necessary booklets should be ordered
by new members direct from grand lodge.
The ZH is empowered to use AMOOKOS stationery, which must also have on it the crest or symbol of the
encampment, together with a name and address or box number.

Shri Shri Netra Tantra

Chapter One

Fourth degree scroll

Translation by Lokanath
Hail to the ordainer of destiny, the being who manifests three ways in the three worlds, the possessor of
Shakti who creates, maintains and destroys in the cosmos, the being whose nature is amrita, Shiva, the
supreme essence of Brahma, Vishnu and Isha.

Seated on Kailasha Peak is the god of gods, Maheshvara, Hara, the altar of dalliance, with his hosts and his
spouse Parvati.

Having seen the happy god, and with the desire of benefiting living beings, suddenly Parvati left his side,
and grasping his feet, questioned the contented Parameshvara in a very devoted way.

Shri Devi said: Lord god of gods, Lokanatha, lord of the cosmos, you have accomplished a great miracle, a
cause of astonishment. You are god of all that exists, but my supreme master.

This secret, hard to distinguish and difficult to accomplish, is unknown to Kartikeya, to me, to the gods or to
the ganas. It is certainly unknown to lords of yoga, to the Matrikas, to the rishis and to the yogis.

Lord of creation, speak now of this, if you are kindly disposed towards me! O Lord, I entreat you by your
obligation to speak fully.

This having heard the words of Devi, the one with the smiling face spoke: Ask anything you wish, O one
with beautiful hips. The secret is in your heart. I will certainly speak fully. You please me, O pure one!

Devi said: Bhagavan, lord god of gods, cause of various miracles, beautiful one of miraculous appearance, I
wish to hear of that not already revealed. Handsome lord, I want to hear about the cause of the utmost
bliss, to be related to me by you.

The all-seeing eye is made of water, Deva. How, then, may it become fiery and wrathful, flaming and
burning up time?

Saturn was reduced to ashes by the power of this eye. Deva, how is such wrath produced, that fire which
desires to burn time? It consumes all creation, destroying Brahma and all that is permanent.

In a similar way, Parameshvara, Kama was burned up by its play. What is this cruel, fiery eye, O Natha,
which is always invisible yet is the cause of great miracles? How does fire come to be within this eye? Who
does it see? How may an eye be made of fire? Why is it invisible? O cosmic lord, how comes it that this eye,
the essence of immortality, augmenting the whole cosmos, has given birth to the cosmos?

Deva, these graceful nectar-like eyes are the cause of my bliss and behind the process of creation. How
may this fire known as the fire of time come to create? Bhagavan, I want you to answer all this.

Shri Bhagavan said: I am moved by the great eagerness of your questions. Listen, dearest, I will speak of all
relating to the fire and ultimate nectar which is within my eye and of its yoga.

Its real nature is without origin, pure, pervading all and omnipresent. It is within all living creatures and
present in the hearts of all things, attained by yoga, difficult to accomplish, hard to attain for all beings.

It is like my own semen, self-knowledge, my supreme part. It is the essence of all semen, the strongest of
the strong. Certainly, and without any doubt, it is the quintessence of all ojas, eternity itself.

From me proceeded she known as supreme Iccha Shakti, one with Shakti, born from my own nature. Just
as fire and heat and the sun and its rays are inseparable, so also Shakti herself, the cause of creation, is
inseparable from the cosmos.

Within her is that which is both manifest and unmanifest. She is all-knowing, with all qualities, manifested
as Iccha, Jnana and Kriya and so forth, and in her, knowledge, the six qualities and everything else are
situated. All light dwells in her.
She is the essence of Mahakriya, the unified mother of action. She both creates and destroys and is the very
self of Anima and the rest of the eight siddhis. Thus, these three Shaktis of mine are called Iccha, Jnana
and Kriya, it is said. In me dwell the three playful abodes of Sun, Moon and Fire. In the play of my
magnificent three eyes is the substance of these three. I create, sustain and destroy the universe.

I am the dwelling place of the three bodies and of creation, maintenance and dissolution. My effulgent and
life-giving semen pervades all. With my forms of Iccha, Jnana and Kriya I am the ultimate eye nectar.

This semen is the supreme realm, the highest form of nectar, supreme bliss, the quintessence, complete
knowledge, pure, the core of the three eyes.

This is called the Mrityunjaya (conqueror of death) and gives success to all. He (Mrityunjaya Shiva) is the
giver of success, the supreme divinity, liberating from all sorrows, the god destroying all ailments, removing
all delusions, Shiva, the alleviator of poverty, eternal, conqueror of death, permeating all, infallible, without
stain, peaceful, all-giving, all-liberating.

His brightness is equal to 1,000 million suns and 1,000 million fires, liberating from the sixteen kalas,
effulgence itself, unassailable by gods or demons. With my fiery eye I burn everything in an instant and I
may also create and maintain. There is nothing greater than this certain semen-like thing seen everywhere,
the essence of vajra, taking one to the state of Rudra, like a renowned sword which is death to all enemies
and stops all elementals, weapons and arms.

This one semen becomes multifold, diffusing itself limitelessly with many variations.

The magnificence of this great Pashupata is that it is like Vishnu's discus or Brahma's staff and is the very
essence of all weapons. Appearing in various forms, this weapon spreads in many ways. My semen creates
the different gods themselves.

I, the lord of yoga, through my own Shakti, manifested the entire cosmos. She is the supreme protectress
from fears and anxieties, allaying fear, destroying enemies and the supreme giver of liberation, most
certainly. O Beautiful One, even great poetry could not describe the greatness of this!

This great thing, the giver of grace, the most excellent boon giver, causes manifestation, maintenance and
the great intensity of Rudra. It should be regarded as immeasurable, knowledge itself, the great power of
mantra, the protector of all the elements. Very hidden, you should always conceal it. Devi, it has now been
revealed to you. What else do you wish to ask?

AMOOKOS Fourth Degree

Being awake and aware multiplied by three

The practice of paper 2d -- the Five Academies -- will have demonstrated the difficulties of keeping awake
and aware in ordinary life. Combined with the sub-science called association of thought, it is possible to
make further strides in this direction.

Practice of the Five Academies is one which should pervade the life of a Nath, not simply restricted to the
six months asked for in the 2nd degree. What tends to happen is that for short periods people manage to
stay awake and then lapse into forgetfulness. This seems to be caused by random associations arising from
the actual sensing of any given object.

The object triggers off a whole chain or cluster of Shakti words associated with the object of sight, smell,
touch, taste or sound. As explained previously, the three states of ordinary wakefulness, dream and deep
sleep all interpenetrate. It is possible to be in deep sleep while to all intents and purposes appearing to be
in the waking state.
Try and be aware of the Fourth State in all states. This implies the possibility of maintaining aware
awakeness when you dream or are in deep sleep at night, as well as in what is usually called the waking

Sometimes, spontaneously, people experience lucid dreams. If a dream is lucid, this is experience of the
Fourth State in the dream state. One powerful factor when lucid dreaming is that it is much easier to break
down conditioning and the practice of de-conditioning also assists the formation of lucid dreams.

It is suggested you make a start on the continuum by keeping a thorough and comprehensive dream diary
and by attempting to become awake aware in all three spheres.


The law of deviation of energy

Fourth degree scroll

The I Ching is of obvious interest to members of AMOOKOS. We have stressed in various places the
importance of the Wilhelm edition. This is because the commentary written by Wilhelm was based on the
initiated work of a master of change. The great treatise should have been studied in depth, in combination
with the kalachakra of our astrology, very much of practical value may be learned.

Why do we stress Will, Knowledge and Action? It is because all is subject to the outward and inward moving
of Yin and Yang, whether it be an idea, a plant, a physical movement or anything else. Only if you
incorporate within yourself the triple powers will you be able to bring any act or idea to a conclusion.

It was Gurdjieff who, in recent times, described to the West the law of octaves and its relationship to the
world of humans. Each whole process, each plant, each Shri Yantra, each microcosm, is structured
according to a series of movements between light and dark. At certain points during the process are
'crossroads' -- these are points at which other forces may enter and divert or change the direction of a

In human life such crossroads include birth, teething, adolescence etc. But even small events are subject to
similar patterns. In particular, ideas and the world of mind are subject to these laws. Study how these
crossroads apply to your own thought patterns and how external or internal influences cause your direction
of thought or ideas to be diverted or changed.

At these crossroads, the power of Maya is at its strongest. For these reasons, we stress the use of resolution
to carry things through. The Bhavana Upanishad says 'Resolutions are the wish fulfilling trees'.
Commentaries on this text reveal this to mean that any act undertaken with resolution is fruitful. If you
make a strong resolution with Will and Knowledge, then it may be possible to accomplish it. (Will - Iccha;
Knowledge - Jnana; Action - Kriya).

The Shiva Sutras

We first translated these sutras in 1979 before becoming aware of Jaideva Singh's very nice and competent
edition (Motilal Banarsidas, 1979). That work, because of its comprehensiveness, may be found to be useful
to any Natha.

First section

1. Consciousness is the being.

2. Knowledge the fetters.
3. Yoni divisions are the body of time.
4. The matrikas are the seat of knowledge.
5. Endeavour is Bhairava.
6. In the union of the circle of the Shaktis is the dissolution of the universe.
7. The fourth enjoys and is contained in the states of waking, dreaming and deep sleeping.
8. Knowledge is the waking state.
9. False imagining is the dream state.
10. Want of awareness is Maya, deep sleep.
11. The triad eaten by a Lord Hero.
12. Surprise-wonderment is the place of yoga.
13. Iccha Shakti is Uma, the Virgin.
14. All things the body.
15. When the collective-observation-shock is in the heart, dream vision disappears.
16. From being aware of the pure essence comes the shakti of non-duality.
17. Deliberation-pondering is being-wisdom.
18. World bliss is samadhi happiness.
19. In the abode of Shakti is creation of the body.
20. The collective abode of the elements is the universe, the elements separately are the shocks.
21. From the appearance of pure knowledge come the many Shaktis of the lord of the circle (of the
22. By concentrating on the transcendent lake of female energy, mantra life is obtained.

Second section
1. Consciousness the mantra.
2. Endeavour the method.
3. The science-body-being the secret of mantra.
4. In the womb state of consciousness expansion the inferior science of the dream state.
5. In the arising of vidya, spontaneously, one may move in the void, like Shiva.
6. By means of the guru.
7. Awakened knowledge is the circle of the letters of the alphabet.
8. The body is the sacrifical ladle.
9. Knowledge is the food.
10. From the heap of knowledge arising from seeing in the dream state.

Third section
1. The being is consciousness.
2. Knowledge the fetters.
3. From the kalas, the thing called in non discrimination, Maya.
4. In the body the dissolution of the kalas.
5. The nadi dissolution is the victory over the elements, freedom from the elements, separation of the
6. Siddhi from the appearance of delusion.
7. The victory over delusion is the victory of spontaneous knowledge, which is of endless extent.
8. From the waking state, the world is a ray.
9. The essence is the dancer.
10. The inner essence is the theatre stage.
11. The sense organs are the audience.
12. Insight from will is the pure siddhi.
13. Accomplishment means transformation into independence.
14. As there, so elsewhere.
15. Attention is the bija.
16. Asana is the happiness of immersion in Shakti.
17. One's own measure is the measure suitable for measuring, giving guidance.
18. Imperishable knowledge means destruction of births.
19. In the Ka-series are Maheshvari and so forth, the beast-mothers.
20. Pour the fourth in the three like oil diffusing in water.
21. One should enter, immersed, by one's own consciousness.
22. Equally the practice of breath produces a similar sight.
23. In the centre, emanating the lower.
24. In the measure of one's own trust in the abode is this prevented again from appearing.
25. One knows equality with Shiva.
26. The existence of the body becomes a religious vow.
27. Conversation is mantra recitation.
28. The act of offering is being-wisdom.
29. Whosoever is in this state is the means of knowledge.
30. The universe becomes an aggregate of his Shaktis.
31. Both maintenance and dissolution.
32. Though subject to the cyclic law, one is not excluded from self experience.
33. Happiness and sadness become external.
34. Set free from that, one is complete.
35. The being of action is a heap of delusion.
36. Sundering the internal stream proceeding from action.
37. The creative Shakti from one's own spirit-perception-feeling.
38. The primordial animating one with three parts.
39. Observation remaining, the body creates action externally.
40. From wanting external actions arises the collective being.
41. When really reaching that, through its destruction, the embodied being is destroyed.
42. When the element-sheaths are released, at that time one becomes supreme and equal to the lord.
43. The inherent union of breath.
44. What is meant by restraint in the centre of the brow? The left and right in the central channel.
45. Again and again comes all encompassing awareness.

Working the Grade

Time Lore
Reread the section on AMOOKOS astrology in the first degree. A copy of Tantrik Astrology(1)